The Myth Of A Christian Nation Part 8

6. Bonhoeffer, Ethics Ethics, 350.

7. Andre Trocme, Jesus and the Non-Violent Revolution Jesus and the Non-Violent Revolution (Farmington, Penn.: The Bruderhof Foundation, 2004), 53. (Farmington, Penn.: The Bruderhof Foundation, 2004), 53.

8. Camp, Mere Discipleship Mere Discipleship, 105.

9. In some regions the Jewish outrage against coins bearing the emperor's image was so great the government minted special coins without this image. See the discussion in G. Boyd and P. Eddy, The Jesus Legend The Jesus Legend (Grand Rapids, Mich.: Baker Book, 2006), chap. 2. (Grand Rapids, Mich.: Baker Book, 2006), chap. 2.

10. Eller's comment is relevant: "A prime characteristic of wordly politics is its invariable framing of itself as an 'adversarial contest.' There has to be a battle. One party, ideology, cause, group, lobby, or power bloc which has designated itself as 'the Good, the True, and the Beautiful' sets out to overbear, overwhelm, overcome, overpower, or otherwise impose itself on whatever opposing parties think they they deserve the t.i.tle." And it is "a power contest among the morally pretentious." deserve the t.i.tle." And it is "a power contest among the morally pretentious." Christian Anarchy Christian Anarchy, xii.

11. Trocme, Non-Violent Revolution Non-Violent Revolution, 132.

CHAPTER 4: FROM RESIDENT ALIENS TO CONQUERING WARLORDS.

1. Rev. Jerry Falwell, CNN Late Edition with Wolf Blitzer CNN Late Edition with Wolf Blitzer, October 24, 2004.

2. C. S. Lewis, Mere Christianity Mere Christianity, (New York: Macmillian, 1960 [1943]), 51.

3. On the alreadynot yet tension of the New Testament, see Werner Georg k.u.mmel, Promise and Fulfillment: The Eschatological Message of Jesus Promise and Fulfillment: The Eschatological Message of Jesus, trans. D. M. Barton (London: SCM, 3d ed. 1961); George E. Ladd, The Presence of the Future The Presence of the Future (Grand Rapids, Mich.: Eerdmans, 1974). (Grand Rapids, Mich.: Eerdmans, 1974).

4. Paul refers to believers as "fellow workers" of G.o.d (1 Cor. 3:9; 2 Cor. 6:1). The people of Meroz were cursed "because they did not come to the help of the LORD, to the help of the LORD against the mighty" (Judg. 5:23). The trinitarian G.o.d has chosen to create a world in which he often relies on intermediaries to carry out his will. Humans were-and yet are-intended to be G.o.d's viceroys upon the earth, bringing about G.o.d's will "on earth as it is in heaven" (Matt. 6:10). See E. Sauer, The King of the Earth The King of the Earth (Palm Springs: Ronald N. Hayes Publishers, reprint 1981); D. G. McCartney, "Ecce h.o.m.o: The Coming of the Kingdom as the Restoration of Human Viceregency," (Palm Springs: Ronald N. Hayes Publishers, reprint 1981); D. G. McCartney, "Ecce h.o.m.o: The Coming of the Kingdom as the Restoration of Human Viceregency," Westminster Theological Journal Westminster Theological Journal 56 (1994): 121; G. Boyd, 56 (1994): 121; G. Boyd, G.o.d at War: The Bible and Spiritual Conflict G.o.d at War: The Bible and Spiritual Conflict (Downers Grove, Ill.: InterVarsity, 1997), 11012. (Downers Grove, Ill.: InterVarsity, 1997), 11012.

5. On Satan's warfare upon the church and the world after the resurrection, see Boyd, G.o.d at War G.o.d at War, chap. 10.

6. Hauerwas and Willimon, Resident Aliens Resident Aliens, 12.

7. For an overview of the misguided exegesis and political dangers of this movement, see B. R. Rossing, The Rapture Exposed: The Message of Hope in the Book of Revelation The Rapture Exposed: The Message of Hope in the Book of Revelation (Boulder, Colo.: Westview, 2004). Tony Campolo also has a good discussion on the non-Christian and potentially cataclysmic implications of dispensationalism in (Boulder, Colo.: Westview, 2004). Tony Campolo also has a good discussion on the non-Christian and potentially cataclysmic implications of dispensationalism in Speaking My Mind Speaking My Mind (Nashville: W, 2004), 21023. See also Jewett and Lawrence, (Nashville: W, 2004), 21023. See also Jewett and Lawrence, Captain America Captain America.

8. On the domination system, see W. Wink, Engaging the Powers Engaging the Powers (Minneapolis: Fortress, 1992). (Minneapolis: Fortress, 1992).

9. Yoder, The Politics of Jesus The Politics of Jesus, 51 (emphasis added).

10. John MacKensie captures the point when he notes that Satan's offer is not rejected "because Satan is unable to deliver what he promises; it is rejected because secular power is altogether inept for the mission of Jesus, indeed because the use of secular power is hostile to his mission." John MacKensie, Authority in the Church Authority in the Church (New York: Sheed and Ward, 1966), 29. Yoder insightfully discusses how both the incarnation and crucifixion reveal that Jesus chose faithfulness to G.o.d's character over "effectiveness" in managing the world. (New York: Sheed and Ward, 1966), 29. Yoder insightfully discusses how both the incarnation and crucifixion reveal that Jesus chose faithfulness to G.o.d's character over "effectiveness" in managing the world. Politics of Jesus Politics of Jesus, 22837. Disciples of Jesus are called to do the same. Tragically, as we shall see shortly, the church has more often than not chosen effectiveness over faithfulness. For a brilliant discussion of how Christians (and others) degenerate into evil when we choose efficiency over faithfulness, see Camp, Mere Discipleship Mere Discipleship, 3039.

11. Camp, Mere Discipleship Mere Discipleship, 54.

12. Early church theologians often argued that the biblical promises for the "new world" that the Messiah would bring about-the world where violence has ended and love reigns-are fulfilled in their new community. The undeniability of this fact functioned as evidence for Christ's lordship. See, for example, Justin, "Dialogue with Trypho," Ante-Nicene Fathers Ante-Nicene Fathers, eds. Alexander Roberts and James Donaldson (Peabody, Ma.s.s.: Hendrickson, 1999 [1885]), vol. 1, 254; Tertullian, "An Answer to Jews," Ante-Nicene Fathers Ante-Nicene Fathers, vol. 1, 154; Origen, "Against Celsus," Ante-Nicene Fathers Ante-Nicene Fathers, vol. 4, 558. For a cla.s.sic overview of Christian att.i.tudes toward war throughout history, highlighting the uniform pacifism of the early church, see Roland H. Bainton, Christian Att.i.tudes toward War and Peace Christian Att.i.tudes toward War and Peace (Nashville: Abingdon, 1960). (Nashville: Abingdon, 1960).

13. H. R. Loyn and J. Percival, eds. and trans., The Reign of Charlemagne: Doc.u.ments on Carolingian Government and Administration The Reign of Charlemagne: Doc.u.ments on Carolingian Government and Administration (New York: St. Martins, 1975), 52. For overviews of Christendom's rise to power, see J. N. Hillgarth, (New York: St. Martins, 1975), 52. For overviews of Christendom's rise to power, see J. N. Hillgarth, The Conversion of Western Europe The Conversion of Western Europe (Englewood Cliffs, N.J.: Prentice Hall, 1969), and R. A. Markus, (Englewood Cliffs, N.J.: Prentice Hall, 1969), and R. A. Markus, The End of Ancient Christianity The End of Ancient Christianity (Cambridge: Cambridge University, 1990). (Cambridge: Cambridge University, 1990).

14. See W. H. C. Frend, The Donatist Church The Donatist Church (Oxford: Clarendon, 1952); J. E. Merdinger, (Oxford: Clarendon, 1952); J. E. Merdinger, Rome and the African Church in the Time of Augustine Rome and the African Church in the Time of Augustine (New Haven, Conn.: Yale University), chaps. 2 and 3. There were other theological and sociological factors that separated Donatists from Catholics as well. (New Haven, Conn.: Yale University), chaps. 2 and 3. There were other theological and sociological factors that separated Donatists from Catholics as well.

15. C. Kirwan ( Augustine Augustine [London: Routledge, 1989]) provides a succinct summary and citation of various sources (214 ff.). See also P. Brown, [London: Routledge, 1989]) provides a succinct summary and citation of various sources (214 ff.). See also P. Brown, Augustine of Hippo Augustine of Hippo (Berkley and Los Angeles, Calif.: University of California 1967), chaps. 1921. W. H. C. Frend notes that it was during the Donatist controversy that "the Lucan text, 'Compel them to come in,' was invoked [by Augustine] to justify the use of force with the gravest consequences for the future of Christian brotherhood and toleration." W. H. Frend, (Berkley and Los Angeles, Calif.: University of California 1967), chaps. 1921. W. H. C. Frend notes that it was during the Donatist controversy that "the Lucan text, 'Compel them to come in,' was invoked [by Augustine] to justify the use of force with the gravest consequences for the future of Christian brotherhood and toleration." W. H. Frend, The Early Church The Early Church (Philadelphia, PA: Fortress, 1982), 204. (Philadelphia, PA: Fortress, 1982), 204.

16. For overviews, see W. Sumner Davis, Heretics: The b.l.o.o.d.y History of the Church Heretics: The b.l.o.o.d.y History of the Church (La Verne, Tenn.: Lightning Source, 2002); G. G. Coulton, (La Verne, Tenn.: Lightning Source, 2002); G. G. Coulton, Inquisition and Liberty Inquisition and Liberty (Glouster, Ma.s.s.: Peter Smith, 1969); James A. Haught, (Glouster, Ma.s.s.: Peter Smith, 1969); James A. Haught, Holy Horrors Holy Horrors (Buffalo: Prometheus, 1990); Henry Charles Lea, (Buffalo: Prometheus, 1990); Henry Charles Lea, The Inquisition of the Middle Ages The Inquisition of the Middle Ages, abridged by Margaret Nicholson (New York: Macmillan, 1961). The cla.s.sic text on the persecution of Christian groups not aligned with the official church is Thieleman J. van Braght, The Martyr's Mirror: The Story of Seventeen Centuries of Christian Martyrdom, from the Time of Christ to AD 1660 The Martyr's Mirror: The Story of Seventeen Centuries of Christian Martyrdom, from the Time of Christ to AD 1660 (Scottdale, Penn.: Herald, 14 (Scottdale, Penn.: Herald, 14th Eng. ed., 1985 [1660]). For various a.s.sessments of the church's violent tradition, see Kenneth R. Chase and Alan Jacobs, eds., Eng. ed., 1985 [1660]). For various a.s.sessments of the church's violent tradition, see Kenneth R. Chase and Alan Jacobs, eds., Must Christianity Be Violent? Must Christianity Be Violent? (Grand Rapids, Mich.: Braznos, 2003). (Grand Rapids, Mich.: Braznos, 2003).

17. Previous estimates were in the millions, but while some still continue to defend such estimates (Andrea Dworkin, Woman Hating: A Radical Look at s.e.xuality Woman Hating: A Radical Look at s.e.xuality [New York: Dutton, 1974]) more recent scholarship has arrived at estimates closer to a hundred thousand. On the persecution of witches, see Norman Cohn, [New York: Dutton, 1974]) more recent scholarship has arrived at estimates closer to a hundred thousand. On the persecution of witches, see Norman Cohn, Europe's Inner Demons Europe's Inner Demons (Chicago: University of Chicago, rev. ed. 2000 [1975]); Brian Levack, (Chicago: University of Chicago, rev. ed. 2000 [1975]); Brian Levack, The Witch Hunt in Early Modern Europe The Witch Hunt in Early Modern Europe (London: Longman, 2 (London: Longman, 2nd ed. 1995); and Robin Briggs, ed. 1995); and Robin Briggs, Witches and Neighbors: The Social and Cultural Content of European Witchcraft Witches and Neighbors: The Social and Cultural Content of European Witchcraft (New York: Penguin, 1998). For two superb accounts of the church's tragic treatment of Jews throughout history, see J. Carroll, (New York: Penguin, 1998). For two superb accounts of the church's tragic treatment of Jews throughout history, see J. Carroll, Constantine's Sword: The Church and the Jews Constantine's Sword: The Church and the Jews (Boston/ New York: Houghton Mifflin, 2001) and David Rausch, (Boston/ New York: Houghton Mifflin, 2001) and David Rausch, A Legacy of A Legacy of Hatred: Why Christian Must Not Forget the Holocaust Hatred: Why Christian Must Not Forget the Holocaust (Chicago: Moody, 1984). (Chicago: Moody, 1984).

18. For example, a 1493 Papal Bull justified declaring war on any native South Americans who refused to adhere to Christianity. In defense of this stance, the jurist Encisco claimed in 1509: "The king has every right to send his men to the Indies to demand their territory from these idolaters because he had received it from the pope. If the Indians refuse, he may quite legally fight them, kill them and enslave them, just as Joshua enslaved the inhabitants of the country of Canaan." Jean Delumeau, Catholicism between Luther and Voltaire Catholicism between Luther and Voltaire (London: Burns and Oats, 1977), 85. (London: Burns and Oats, 1977), 85.

19. See Ernest Lee Tuveson, Redeemer Nation Redeemer Nation (Chicago: University of Chicago, 1968) and R. P. Beaver, "Missionary Motivation through Three Centuries," in (Chicago: University of Chicago, 1968) and R. P. Beaver, "Missionary Motivation through Three Centuries," in Reinterpretation in American Church History Reinterpretation in American Church History, ed. Jerald C. Brauer (Chicago: University of Chicago, 1968). For an insightful account of how missionaries were used, often unwittingly, in the exploitation and genocide of native Americans, see George E. Tinker, Missionary Conquest Missionary Conquest (Minneapolis: Fortress, 1993). Perhaps the most famous and most informative firsthand account of barbarism carried out by early American settlers is provided by Las Casas, a priest who was part of Colombus's expedition and provided a trenchant critique of his exploits. See G. Gutierrez, (Minneapolis: Fortress, 1993). Perhaps the most famous and most informative firsthand account of barbarism carried out by early American settlers is provided by Las Casas, a priest who was part of Colombus's expedition and provided a trenchant critique of his exploits. See G. Gutierrez, Las Casas: In Search of the Poor of Jesus Christ Las Casas: In Search of the Poor of Jesus Christ, trans. R. Barr (Maryknoll, N.Y.: Orbis, 1995); David M. Traboulay, Columbus and Las Casas: The Conquest and Christianization of America, 14921566 Columbus and Las Casas: The Conquest and Christianization of America, 14921566 (New York: University Press of America, 1994). (New York: University Press of America, 1994).

CHAPTER 5: TAKING AMERICA BACK FOR G.o.d.

1. Leo Tolstoy, The Kingdom of G.o.d Is within You The Kingdom of G.o.d Is within You (Lincoln and London: University of Nebraska, 1984 [1894]), 344. (Lincoln and London: University of Nebraska, 1984 [1894]), 344.

2. Camp, Mere Discipleship Mere Discipleship, 43.

3. See chapter 9 for a discussion on difficulties surrounding a Christian a.s.sessment of whether a war is just or not.

4. The claim to having purely altruistic and righteous motives when going into war has been a staple of American politics and culture. Jewett and Lawrence show how this is rooted in the mythic understanding of America as G.o.d's new Israel and the righteous "city set on a hill." For a comprehensive historic a.n.a.lysis and insightful critique, see Jewett and Lawrence, Captain America and the Crusade against Evil Captain America and the Crusade against Evil as well as Hughs, as well as Hughs, Myths America Lives By Myths America Lives By, esp. chap. 6.

5. While the intensity with which some strands of evangelicalism are fusing religious ideals with nationalistic ideals today is arguably unprecedented, American Christianity has tended in this direction from the start. For an excellent overview, see Jewett and Lawrence, Captain America Captain America as well as E. L. Tuveson, as well as E. L. Tuveson, Redeemer Nation Redeemer Nation (Chicago: University of Chicago, 1968). See also Pat Apel, (Chicago: University of Chicago, 1968). See also Pat Apel, Nine Great American Myths Nine Great American Myths (Brentwood, Tenn.: Wolgemuth & Hyatt, 1991). (Brentwood, Tenn.: Wolgemuth & Hyatt, 1991).

6. On the origin and history of the myth of America as a Christian nation as well as the positive and negative effects it has had, see Hughs, Myths America Lives By Myths America Lives By, chap. 3.

7. Trocme, Jesus and the Non-Violent Revolution Jesus and the Non-Violent Revolution, 53.

8. Yoder, The Politics of Jesus The Politics of Jesus, 238.

9. Yoder, The Politics of Jesus The Politics of Jesus, 234.

10. A host of difficult questions concerning the ethics of how Christians should and should not partic.i.p.ate in government could be raised at this point. For example, are there ways of partic.i.p.ating in government that are inherently anti-Christian and thus wrong for Christians to engage in? On one extreme, the Lutheran tradition has tended to hold that, while all ways of partic.i.p.ating in government are non-Christian, no way of partic.i.p.ating in the government is necessarily anti-Christian, for one is wearing a completely different hat when one partic.i.p.ates in government and thus is playing by an entirely different set of rules. Thus, for example, there would be no intrinsic conflict of interests with a Christian ruling a land or serving in the military, even though these offices may require one to directly or indirectly partic.i.p.ate in killing others, thus contradicting Jesus' teaching about loving ones enemies and never returning violence with violence. On the other extreme, the early Anabaptist tradition has generally taught that all ways of partic.i.p.ating in government are essentially anti-Christian, for they all at the very least involve compromising kingdom-of-G.o.d principles. And of course, there are a number of positions that attempt to mediate between these two extremes. Entering into this labyrinth of issues would take us too far afield from the central concern in this book (though I will address the issue of Christians and the military in chapter 9). My present concern is much more minimalistic; namely, to help Christians see that however they partic.i.p.ate in government, it does not express their unique authority as kingdom-of-G.o.d partic.i.p.ants, though it must of course be informed by their faith and values as a kingdom-of-G.o.d partic.i.p.ant.

11. For a superb, trenchant critique of the myth of a Christian nation, as well as related myths America lives by, see Hughs, Myths America Lives By. Myths America Lives By. One of the reasons American evangelicalism is so thoroughly divided between whites and nonwhites is because so much of white American evangelicalism buys strongly into American myths that have marginalized and oppressed nonwhites. One of the reasons American evangelicalism is so thoroughly divided between whites and nonwhites is because so much of white American evangelicalism buys strongly into American myths that have marginalized and oppressed nonwhites.

12. Arguably, in many respects America was less moral in the past than it is today. See Tony Campolo's interesting discussion in Speaking My Mind ( Speaking My Mind ( Nashville, Tenn.: W, 2004), 187201. Nashville, Tenn.: W, 2004), 187201.

13. For example, in a treatise with Tripoli (now Libya), John Adams wrote that "the government of the United States of America is not, in any sense, founded on the Christian religion." The treaty, with this wording, was ratified by more than two thirds of the U.S. Senate and signed by John Adams. William McLoughlin, Soul Liberty: The Baptists' Struggle in New England, 16301833 Soul Liberty: The Baptists' Struggle in New England, 16301833 (Hanover, N.H.: Brown University, 1991), 249. It is of significance that many in the eighteenth and nineteenth centuries fought against the secularism of the Const.i.tution, believing that America (Hanover, N.H.: Brown University, 1991), 249. It is of significance that many in the eighteenth and nineteenth centuries fought against the secularism of the Const.i.tution, believing that America should should be a Christian nation. See Hughs, be a Christian nation. See Hughs, Myths America Lives By Myths America Lives By, chap. 3. Several balanced a.s.sessments of the faith of the founding fathers and the role of religion in American history are Frank Lambert, The Founding Fathers and the Place of Religion in America The Founding Fathers and the Place of Religion in America (Princeton, N.J.: Princeton University, 2003); Norman Cousins, (Princeton, N.J.: Princeton University, 2003); Norman Cousins, The Republic of Reason: The Personal Philosophies of the Founding Fathers The Republic of Reason: The Personal Philosophies of the Founding Fathers (San Francisco: Harper & Row, 1988); Alf Mapp Jr., (San Francisco: Harper & Row, 1988); Alf Mapp Jr., The Faith of Our Fathers The Faith of Our Fathers (Oxford: Rowman & Littlefield, 2003); Corwin E. Smidt, (Oxford: Rowman & Littlefield, 2003); Corwin E. Smidt, In G.o.d We Trust?: Religion and American Political Life In G.o.d We Trust?: Religion and American Political Life (Grand Rapids, Mich.: Baker, 2001); Mark Noll, (Grand Rapids, Mich.: Baker, 2001); Mark Noll, Religion and American Politics: From the Colonial Period to the 1980s Religion and American Politics: From the Colonial Period to the 1980s (New York/Oxford: Oxford University, 1990); Mark Noll, (New York/Oxford: Oxford University, 1990); Mark Noll, One Nation Under G.o.d?: Christian Faith and Political Action in America One Nation Under G.o.d?: Christian Faith and Political Action in America (San Francisco: Harper & Row, 1988). Several works representing the view that America was founded as a Christian nation are Peter Marshall and David Manuel, (San Francisco: Harper & Row, 1988). Several works representing the view that America was founded as a Christian nation are Peter Marshall and David Manuel, The Light and the Glory The Light and the Glory (Old Tappan, N.J.: Fleming H. Revell, 1977); Tim LaHaye, (Old Tappan, N.J.: Fleming H. Revell, 1977); Tim LaHaye, Faith of Our Founding Fathers Faith of Our Founding Fathers (Green Forest, Ark.: Master Books, 1994), and Pat Robertson, (Green Forest, Ark.: Master Books, 1994), and Pat Robertson, America's Dates with Destiny America's Dates with Destiny (Nashville, Tenn.: Nelson, 1986). (Nashville, Tenn.: Nelson, 1986).

14. Frederick Dougla.s.s, Narrative of the Life of Frederick Dougla.s.s, an American Slave, Written by Himself Narrative of the Life of Frederick Dougla.s.s, an American Slave, Written by Himself (New York: Signet, 1968 [1845]), 120. (New York: Signet, 1968 [1845]), 120.

CHAPTER 6: THE MYTH OF A CHRISTIAN NATION.

1. Robert Bellah, "Civil Religion in America," Daedalus, Journal of the American Academy of Arts and Sciences Daedalus, Journal of the American Academy of Arts and Sciences 96 (Winter 1967): 1, 121. 96 (Winter 1967): 1, 121.

2. See the PBS Frontline Frontline special, "The Jesus Factor." Bush's identification of America with Jesus is often subtle, but frequent. When, for example, Bush says, "Around the world, the nations must choose. They are with us, or they're with the terrorists," he is clearly echoing Jesus' teaching that "whoever is not with me is against me" (Luke 11:23). See George W. Bush, "Advancing the Cause of Freedom," speech delivered April 17, 2001. So too, when Bush declares, "There's power, special, "The Jesus Factor." Bush's identification of America with Jesus is often subtle, but frequent. When, for example, Bush says, "Around the world, the nations must choose. They are with us, or they're with the terrorists," he is clearly echoing Jesus' teaching that "whoever is not with me is against me" (Luke 11:23). See George W. Bush, "Advancing the Cause of Freedom," speech delivered April 17, 2001. So too, when Bush declares, "There's power, wonder-working power wonder-working power in the goodness and idealism and faith of the American people," he's clearly putting America where the old Gospel hymn placed "the blood of the Lamb." See George Bush, in the goodness and idealism and faith of the American people," he's clearly putting America where the old Gospel hymn placed "the blood of the Lamb." See George Bush, 2002 State of the Union Address 2002 State of the Union Address, cited in "Bush and G.o.d," Newsweek (March 10, 2003). Such rhetoric uses religious capital to justify demonizing the enemy as evil. On Bush's religious rhetoric, see K. Lawton, "President Bush's Religious Rhetoric," Religion and Ethics News Weekly Religion and Ethics News Weekly (February 7, 2003); A. McFeatters, "Religious Leaders Uneasy with Bush's Religious Rhetoric," (February 7, 2003); A. McFeatters, "Religious Leaders Uneasy with Bush's Religious Rhetoric," Post-Gazette National Bureau Post-Gazette National Bureau (February 12, 2003); and J. Dart, "Bush's Religious Rhetoric Riles Critics," (February 12, 2003); and J. Dart, "Bush's Religious Rhetoric Riles Critics," Christian Century Christian Century (March 8, 2003). On Bush's effective use of religion in general, see (March 8, 2003). On Bush's effective use of religion in general, see George W. Bush: Faith in the White House George W. Bush: Faith in the White House, DVD (New York: Good Times Home Video, 2004).

3. As Robert Jewett and John Shelton Lawrence show, the use of messianic rhetoric, depicting America as the savior of the world-the "Captain America" image as they call it-has preceded every conflict America has gotten involved in. Their work not only thoroughly doc.u.ments this persistent fusion of the cross and the sword but shows how it has had, and continues to have, harmful and dangerous consequences in U.S. foreign relations. See Jewett and Lawrence, Captain America and the Crusade against Evil Captain America and the Crusade against Evil. See also Hughs Myths America Lives By Myths America Lives By, who fleshes out the interrelated myths of America as a chosen nation, a Christian nation, a millennial nation, and an innocent nation-all of which feed into this dangerous mindset that we are always on the side of good and G.o.d while our enemies are on the side of evil and Satan.

4. President Bush expressed his bewilderment when he said, "I'm amazed that there's such misunderstanding of what our country is about that people would hate us...like most Americans, I just can't believe it because I know how good we are. And we've got to do a better job of making our case." "This is a Different Kind of War," Los Angeles Times Los Angeles Times (October 12, 2001), A16, cited in Hughs, (October 12, 2001), A16, cited in Hughs, Myths America Lives By Myths America Lives By, 8. Hughs argues that the bewilderment is rooted in "the myth of an innocent nation," which is closely related to the myth that America is a "chosen" and a "Christian" nation. See ibid., chaps. 1 and 3. Catherine Keller also has an insightful discussion in her G.o.d and Power G.o.d and Power, 18ff. For sources discussing some of the international activity of the United States that reveal the delusion of the myth of innocence and help explain some of the animosity many have toward the United States, see Mark L. Taylor, Religion, Politics and the Christian Right Religion, Politics and the Christian Right (Minneapolis: Fortress, 2005), 21. (Minneapolis: Fortress, 2005), 21.

5. Gail Gehrig defines civil religion as "the religious symbol system which relates the citizen's role and...society's place in s.p.a.ce, time, and history to the conditions of ultimate existence and meaning." G. Gehrig, American Civil Religion: An a.s.sessment American Civil Religion: An a.s.sessment (Storrs, Conn.: Society for the Scientific Study of Religion, 1981), 18. R. Bellah, "Civil Religion in America," 121; See also D. G. Jones and R. E. Richey, (Storrs, Conn.: Society for the Scientific Study of Religion, 1981), 18. R. Bellah, "Civil Religion in America," 121; See also D. G. Jones and R. E. Richey, American Civil Religion American Civil Religion (San Francisco: Harper & Row, 1974). See also Apel, (San Francisco: Harper & Row, 1974). See also Apel, Nine Great Myths Nine Great Myths, chap. 11.

6. "Faith Has a Limited Effect on Most People's Behavior," Barna Group Research (www.barna.org). Even evangelicals generally differ little from the culture in terms of their basic values and behaviors. See Ron Sider, The Scandal of the Evangelical Conscience: Why Are Christians Living Just Like the Rest of the World? The Scandal of the Evangelical Conscience: Why Are Christians Living Just Like the Rest of the World? (Grand Rapids, Mich.: Baker, 2005). (Grand Rapids, Mich.: Baker, 2005).

7. Further problems the myth of a Christian nation creates for evangelism will be discussed in chapter 8.

8. Sren Kierkegaard, Provocations: Spiritual Writings of Kierkegaard Provocations: Spiritual Writings of Kierkegaard, ed. C. E. Moore (Farmington, Penn.: Plough, 1999), 232. The whole of Kierkegaard's Attack Upon "Christendom Attack Upon "Christendom," ed. Walter Lowrie (Princeton, N.J.: Princeton University, 1968) is relevant to this point. The worse distortion of Christianity is not found in those who have enough pa.s.sion to twist it in certain directions. It is found when Christianity loses all pa.s.sion by becoming little more than the religious dimension of a culture.

9. For a discussion on questions surrounding the rationale, power, and effectiveness of prayer, see G. Boyd, Is G.o.d to Blame? Moving Beyond Pat Answers to the Question of Suffering Is G.o.d to Blame? Moving Beyond Pat Answers to the Question of Suffering (Downers Grove, Ill.: InterVarsity, 2003). (Downers Grove, Ill.: InterVarsity, 2003).

10. On G.o.d's responsiveness to prayer, see Robert Ellis, Answering G.o.d: Towards a Theology of Intercession Answering G.o.d: Towards a Theology of Intercession (Waynesboro, Ga.: Paternoster, 2005); Vincent Brummer, (Waynesboro, Ga.: Paternoster, 2005); Vincent Brummer, What Are We Doing When We Pray? What Are We Doing When We Pray? (London: SCM, 1984); G. Boyd, (London: SCM, 1984); G. Boyd, G.o.d of the Possible G.o.d of the Possible (Grand Rapids, Mich.: Baker Book, 2000). (Grand Rapids, Mich.: Baker Book, 2000).

11. Yoder, The Politics of Jesus The Politics of Jesus. For example, Yoder argues that Jesus' ministry cannot properly be called "apolitical," for in calling it this one denies "the powerful...impact on society of the creation of an alternative social group. It is to overrate both the power and the manageability of those particular social structures identified as 'political.'...Because Jesus' particular way of rejecting the sword and at the same time condemning those who wielded it was politically relevant, both the Sanhedrin and the Procurator had to deny him the right to live, in the name of both of their forms of political responsibility.... Jesus' way is not less but more relevant to the question of how society moves than is the struggle for possession of the levers of command; to this Pilate and Caiaphas testify by their judgment on him," 1067. See also Wink, Jesus' particular way of rejecting the sword and at the same time condemning those who wielded it was politically relevant, both the Sanhedrin and the Procurator had to deny him the right to live, in the name of both of their forms of political responsibility.... Jesus' way is not less but more relevant to the question of how society moves than is the struggle for possession of the levers of command; to this Pilate and Caiaphas testify by their judgment on him," 1067. See also Wink, Engaging the Powers Engaging the Powers.

12. On the work of Christ unmasking the powers, see W. Wink, The Powers That Be The Powers That Be (New York: Doubleday, 1998); W. Wink, (New York: Doubleday, 1998); W. Wink, Unmasking the Powers Unmasking the Powers (Philadelphia: Fortress, 1986); item., (Philadelphia: Fortress, 1986); item., Engaging the Powers Engaging the Powers; Hendrikus Berkhof, Christ and the Powers Christ and the Powers (Scottdale, Penn.: Herald, 962), 3031. For an overview of how every aspect of Jesus' life was a socially relevant act of warfare against the princ.i.p.ality and powers, see Boyd, "The Christus Victor View of the Atonement," in (Scottdale, Penn.: Herald, 962), 3031. For an overview of how every aspect of Jesus' life was a socially relevant act of warfare against the princ.i.p.ality and powers, see Boyd, "The Christus Victor View of the Atonement," in Four Views of the Atonement Four Views of the Atonement.

13. For fuller discussion on this, see G. Boyd, Repenting of Religion: Turning from Judgment to the Love of G.o.d Repenting of Religion: Turning from Judgment to the Love of G.o.d (Grand Rapids, Mich.: Baker, 2004). (Grand Rapids, Mich.: Baker, 2004).

CHAPTER 7: WHEN CHIEF SINNERS BECOME MORAL GUARDIANS.

1. This of course does not rule out intervention in crisis situations where, say, one person is inflicting bodily harm on another. The purpose of such an intervention obviously is not to point out the shortcomings of the attacker-to judge-but to rescue the person being attacked.

2. On this, see Boyd, Repenting of Religion Repenting of Religion, chap. 12.

3. For a full discussion of judgment as "the original sin" that blocks G.o.d's central purpose for creating the world (expressing and replicating the love he is), see G. Boyd, Repenting of Religion Repenting of Religion. As discussed in this work, the prohibition on judgments does not preclude "discernment." We can and must distinguish between helpful and harmful behaviors and the like (Heb. 5:14). But we must never separate ourselves from people by comparing and contrasting ourselves with them.

4. Research conducted by the Barna Group ( www.barna.org www.barna.org ). ).

5. David Crary, "Bible Belt Leads U.S. in Divorces," a.s.sociated Press a.s.sociated Press (November 12, 1999); W. D'Antonio, "Walking the Walk on Family Values," (November 12, 1999); W. D'Antonio, "Walking the Walk on Family Values," The Boston Globe The Boston Globe (October 31, 2004); the Barna Group, "Born-Again Christians Just as Likely to Divorce as Are Non-Christians," (October 31, 2004); the Barna Group, "Born-Again Christians Just as Likely to Divorce as Are Non-Christians," www.barna.org www.barna.org.

6. Romans 2:110 bears reading at this point.

7. Many contemporary Christians are surprised to learn the church has historically never had a consensus of opinion on these questions.

8. Names have been changed to preserve the anonymity of the people involved.

CHAPTER 8: ONE NATION UNDER G.o.d?.

1. Camp, Mere Discipleship Mere Discipleship, 94.

2. The a.s.sociation of America with Israel-not Jesus-has been a powerful cultural force in America from its inception. See Hughs, Myths America Lives By Myths America Lives By (Urbana and Chicago: University of Illinois Press, 2004), especially chap.3. Some took the parallel between America and Israel so far as to suggest that Native Americans were literally descendents of the Canaanites and that G.o.d had ordained their conquest, if not extermination, just as he had in the days of Joshua. Rev. Ezra Stiles went so far as to argue that George Washington was America's Joshua. "The United States elevated to Glory and Honor. A sermon preached before His Excellency Jonathan Trumbull, Esq. L.L.D. Governor and Commander in Chief, and the Honorable General a.s.sembly of the State of Connecticut, Convened at Hartford, at the Anniversary Election, May 8, 1783," in (Urbana and Chicago: University of Illinois Press, 2004), especially chap.3. Some took the parallel between America and Israel so far as to suggest that Native Americans were literally descendents of the Canaanites and that G.o.d had ordained their conquest, if not extermination, just as he had in the days of Joshua. Rev. Ezra Stiles went so far as to argue that George Washington was America's Joshua. "The United States elevated to Glory and Honor. A sermon preached before His Excellency Jonathan Trumbull, Esq. L.L.D. Governor and Commander in Chief, and the Honorable General a.s.sembly of the State of Connecticut, Convened at Hartford, at the Anniversary Election, May 8, 1783," in Pulpit of the American Revolution Pulpit of the American Revolution, ed. J. W. Thornton (New York: Cap, reprint 1970 [1860]), 403, 439, 443.

3. Ludwig Feuerbach, The Essence of Christianity The Essence of Christianity, trans. G. Eliot (Buffalo, N.Y.: Prometheus Books, 1989 [1841]).

4. The myth that America is a nation destined by G.o.d to bring freedom to the world is a secularized version of one of the foundation myths that have shaped the American mind-the myth of America as "a millennial nation." See Hughs, Myths America Lives By Myths America Lives By, especially chap.4.

5. As Jewett and Lawrence note, beginning in the 1960s, leaders (Kennedy and Johnson especially) began to add to the national civil religious confidence of a messianic calling to free people, "the belief in [America's] own superpower." Jewett and Lawrence, Captain America and the Crusade against Evil Captain America and the Crusade against Evil, 102. This motif, they argue, has taken on very dangerous apocalyptic connotations in recent times. Also instructive is Jewett and Lawrence's observation that devotion to the flag has taken on religious connotations, especially in the proposed const.i.tutional amendment to prohibit "the physical desecration of the flag." (See ibid., chap. 15). Only something sacred can be de de-secrated.

6. Israel has stumbled, Paul says, but it has not been rejected (Rom. 11:12, 11, 2829). G.o.d is using their national disobedience as the occasion to reach the Gentiles and will use the faith of Gentiles to win back the Jewish nation (11:1115, 25, 3031). Paul is confident that in the end Israel as a nation will return to G.o.d and be saved (Rom. 11:26). For an insightful discussion of the role of Israel in Paul's thought, see James D. G. Dunn, The Theology of Paul the Apostle The Theology of Paul the Apostle (Grand Rapids, Mich.: Eerdmans, 1998), 499532. (Grand Rapids, Mich.: Eerdmans, 1998), 499532.

7. In this sense Jesus-and therefore the church-is both the fulfillment and the replacement of Israel's nationalistic mission. On Jesus as the new Israel, see N. T. Wright, The Climax of the Covenant: Christ and the Law in Pauline Theology The Climax of the Covenant: Christ and the Law in Pauline Theology (Minneapolis: Fortress, 1992), esp. 1840. (Minneapolis: Fortress, 1992), esp. 1840.

8. See, for example, Ray Comfort, How to Win Souls and Influence People How to Win Souls and Influence People (Gainesville, Fla.: Bridege-Logos, 1999); Ray Comfort, (Gainesville, Fla.: Bridege-Logos, 1999); Ray Comfort, Revival's Golden Key Revival's Golden Key (Gainesville, Fla.: Bridge-Logos, 2002); Kirk Cameron and Ray Comfort, (Gainesville, Fla.: Bridge-Logos, 2002); Kirk Cameron and Ray Comfort, The Way of the Master The Way of the Master (Wheaton, Ill.: Tyndale, 2002). (Wheaton, Ill.: Tyndale, 2002).

9. This of course doesn't imply that confrontational evangelism never never works. It sometimes does. But when it does, I suspect it's usually with people who happen to already share, if only subconsciously, the presuppositions of the evangelist (viz. breaking a commandment warrants eternal h.e.l.l). works. It sometimes does. But when it does, I suspect it's usually with people who happen to already share, if only subconsciously, the presuppositions of the evangelist (viz. breaking a commandment warrants eternal h.e.l.l).

CHAPTER 9: CHRISTIANS AND VIOLENCE: CONFRONTING THE TOUGH QUESTIONS.

1. See Wink, The Powers That Be The Powers That Be, 99100.

2. Ibid., 111.

3. For a critical overview of various interpretations, see Richard Hays, The Moral Vision of the New Testament: Community, Cross, New Creation The Moral Vision of the New Testament: Community, Cross, New Creation (San Francisco: HarperSanFrancisco, 1996), 31929. Augustine's interpretation is particularly ingenious-or insidious. He contends that, "what is here required is not a bodily action, but an inward disposition." (San Francisco: HarperSanFrancisco, 1996), 31929. Augustine's interpretation is particularly ingenious-or insidious. He contends that, "what is here required is not a bodily action, but an inward disposition." Against Faustus Against Faustus, 22.76, in O'Donovan and O'Donovan, From Irenaeus to Grotius: A Sourcebook in Christian Political Thought From Irenaeus to Grotius: A Sourcebook in Christian Political Thought, 1001625 1001625 (Grand Rapids: Eerdmans, 1999), 118. In this way, Jesus' radical teachings get divorced from actual behavior, a concept that has plagued Christianity to this day. No one exposes the harm this impossible divorce has wrought in Christendom as well as Camp does in (Grand Rapids: Eerdmans, 1999), 118. In this way, Jesus' radical teachings get divorced from actual behavior, a concept that has plagued Christianity to this day. No one exposes the harm this impossible divorce has wrought in Christendom as well as Camp does in Mere Discipleship Mere Discipleship.

4. It should be noted that there are a number of issues we could raise at this point but that would take us outside the parameters of this book. For example, what of a Christian serving in a capacity where they might have to order a killing but not personally carry it out directly? What of Christians serving in a capacity where they make or supply the weapons that kill people? Indeed, what of Christians who pay taxes that fund the military that kills people? These are important questions, but I will have accomplished what I intended to accomplish with this book if I can simply help American kingdom-of-G.o.d people see the urgent need to begin asking these questions to begin asking these questions. The central problem with the American church today, I believe, is not that we haven't agreed on an answer to these ambiguous questions. Rather, it's that we are so steeped in nationalistic idolatry that we don't even think of seriously asking such questions in the first place!

5. For expositions, defenses, and critiques of the "just war" theory, see Paul Ramsey, War and the Christian Conscience War and the Christian Conscience (Durham, N.C.: Duke University, 1961); Paul Ramsey, (Durham, N.C.: Duke University, 1961); Paul Ramsey, The Just War: Force and Political Responsibility The Just War: Force and Political Responsibility (New York: University Press of America, reprint, 1983); William F. Stevenson, (New York: University Press of America, reprint, 1983); William F. Stevenson, Christian Love and Just War: Moral Paradoxes and Political Life in St. Augustine and His Modern Interpreters Christian Love and Just War: Moral Paradoxes and Political Life in St. Augustine and His Modern Interpreters (Macon, Ga.: Mercer University, 1987); Robert G. Clouse, ed., (Macon, Ga.: Mercer University, 1987); Robert G. Clouse, ed., War: Four Christian Views War: Four Christian Views (Downers Grove, Ill.: InterVarsity, rev. ed. 1991); Lisa Sowle Cahill, (Downers Grove, Ill.: InterVarsity, rev. ed. 1991); Lisa Sowle Cahill, Love Your Enemies: Discipleship, Pacifism, and Just War Theory Love Your Enemies: Discipleship, Pacifism, and Just War Theory (Minneapolis: Fortress, 1994); Richard J. Regan, (Minneapolis: Fortress, 1994); Richard J. Regan, Just War: Principles and Cases Just War: Principles and Cases (Washington D.C.: Catholic University of America, 1996). For expositions and defenses of various pacificist positions, see J. H. Yoder, (Washington D.C.: Catholic University of America, 1996). For expositions and defenses of various pacificist positions, see J. H. Yoder, Nevertheless: The Varieties of Religious Pacifism Nevertheless: The Varieties of Religious Pacifism (Scottdale, Penn.: Herald, 1971); J. H. Yoder, (Scottdale, Penn.: Herald, 1971); J. H. Yoder, The Original Revolution: Essays on Christian Pacifism The Original Revolution: Essays on Christian Pacifism (Scottdale, Penn.: Harold, 1971); S. Hauweras (Scottdale, Penn.: Harold, 1971); S. Hauweras , The Peaceable Kingdom: A Primer in Christian Ethics , The Peaceable Kingdom: A Primer in Christian Ethics (Notre Dame, Ind.: University of Notre Dame, 1983); S. Hauweras, (Notre Dame, Ind.: University of Notre Dame, 1983); S. Hauweras, Against the Nations: War and the Survival in a Liberal Society Against the Nations: War and the Survival in a Liberal Society (Minneapolis: Winston Press, 1985); Jacques Ellul, (Minneapolis: Winston Press, 1985); Jacques Ellul, Violence: Reflections from a Christian Perspective Violence: Reflections from a Christian Perspective (New York: Seabury, 1969); Arthur Weinberg and Lila Weinberg, (New York: Seabury, 1969); Arthur Weinberg and Lila Weinberg, Instead of Violence Instead of Violence (Boston, Ma.s.s.: Beacon Press, 1963); Dale W. Brown, (Boston, Ma.s.s.: Beacon Press, 1963); Dale W. Brown, Biblical Pacificism: A Peace Church Perspective Biblical Pacificism: A Peace Church Perspective (Elgin, Ill.: Brethren, 1986). (Elgin, Ill.: Brethren, 1986).

6. George Zabelka, "I Was Told It Was Necessary," [Interview] Sojourners Sojourners (9/8, 1980), 14. (9/8, 1980), 14.

7. Yoder, The Politics of Jesus The Politics of Jesus, 198. See also Hays, Moral Vision Moral Vision, 32031.

8. For example, it is no longer disputable that the Nixon administration kept U.S. soldiers fighting in Vietnam well after the decision to evacuate was made for the purpose of preserving appearances until after the election. Thousands of U.S. soldiers as well as Vietnamese soldiers and civilians were killed during this interval. See Jewett and Lawrence, Captain America Captain America, 27985. Similarly, many argue that the present war in Iraq was waged, intentionally or unintentionally, under false pretenses. We all now know that Iraq posed no "imminent threat" to the United States, as most within the United Nations insisted prior to the war.

9. For an insightful discussion on how easy it is to be deceived about the necessity or justifiability of violence, see in L. Tolstoy, The Kingdom of G.o.d The Kingdom of G.o.d, chap. 12.

10. Camp, Mere Discipleship Mere Discipleship, 148. For a discussion of various texts sometimes cited to argue that Jesus was not unequivocally against violence, see Hays, Moral Vision Moral Vision, 33237.